Moses' seat, Moses was a legislator of the Jews. By him the law was
given; and the office of explaining that law devolved on the scribes and
Pharisees. In the synagogues they sat while expounding the
law, and rose when they read it. By sitting in the seat of Moses
we are to understand authority to teach the law. Or, as he taught the
nation by giving the law, so they taught it by explaining it.

Verse 3.All therefore whatsoever, etc, That is, all that they teach
consistent with the law of Moses; all the commands of Moses which
they read to you and properly explain. The word all could not be
taken without such a restriction, for Christ himself accuses them of
teaching many things contrary to that law, and of making it void by
traditions, Matthew 15:1-6.

They say, and do not. The interpretation they give to the law is in
the main correct, but their lives do not correspond with their teaching.
It is not the duty of men to imitate their teachers unless their lives
are pure; but they are rather to obey the law of God than to frame their
lives by the example of evil men.

Verse 4.They bind heavy burdens, etc. This phrase is derived from
the custom of loading animals. The load or burden is bound up, and
then laid on the beast. So the Pharisees appoint weighty burdens,
or grievous and heavy precepts, and insist that the people should
obey them, though they lent no assistance. The heavy burdens refer
not here to the traditions and foolish customs of the Pharisees, for
Jesus would not command the people to observe them; but they clearly
mean the ceremonies and rites appointed by Moses, which Peter says
"neither our fathers nor we were able to bear," Acts 15:10.
Those rites were numerous, expensive, requiring much tune, much property,
and laborious. The Pharisees were rigid in requiring that all the people
should pay the taxes, give of their property, comply with every part of
the law with the utmost rigour, yet indulged themselves, and bore as
little of the expense and trouble as possible; so that, where they could
avoid it, they would not lend the least aid to the people in the toils
and expense of their religious rites.

With one of their fingers. In the least degree, They will not render
the least aid.

Verse 5.Their phylacteries. The word phylactery comes from a word
signifying to keep, preserve, or guard. The name was given because
phylacteries were worn as amulets or charms, and were supposed to defend
them from evil. They were small slips of parchment or vellum, on which
were written certain portions of the Old Testament. The practice of
using phylacteries was founded on a literal interpretation of that
passage where God commands the Hebrews to have the law as a sign on their
foreheads, and as frontlets between their eyes, Exodus 13:16; Proverbs 3:1,3Proverbs 6:21. One kind or phylactery was called a "frontlet," and was
composed of four pieces of parchment; on the first of which was written,
Exodus 12:2-10; on the second, Exodus 12:11-21; on the third,
Deuteronomy 6:4-9; and on the fourth, Deuteronomy 11:18-21. These pieces of
parchment, thus inscribed, they enclosed in a piece of tough skin,
making a square, on one side of which is placed the Hebrew \~W\~
letter shin --and bound them round their foreheads with a thong or
riband, when they went to the synagogue. Some wore them evening and
morning; and others only at the morning prayer.

As the token upon the hand was required, as well as the frontlets
between the eyes, the Jews made two rolls of parchment, written in
square letters, with an ink made on purpose, and with much care. They
were rolled up to a point, and enclosed in a sort of case of black
calfskin. They were put upon a square bit of the same leather, whence
hung a thong of the same, of about a finger in breadth, and about two
feet long. These rolls were placed at the bending of the left arm, and
after one end of the thong had been made into a little knot in the form
of the Hebrew letter \~?\~ yod--it was wound about the arm in
a spiral line, which ended at the top of the middle finger. The Pharisees
enlarged them, or made them wider than other people, either that they
might make the letters larger, or write more on them--to show, as they
supposed, that they had peculiar reverence for the law.

Enlarge the borders of their garments. This refers to the loose
threads which were attached to the borders of the outer garment as a
fringe. This fringe was commanded in order to distinguish them from other
nations, and that they might remember to keep the commandments of God,
Numbers 15:38-40; Deuteronomy 22:12. They made them broader than other
people wore them, to show that they had peculiar respect for the
law.

Verse 6.The uppermost rooms at feasts. The word rooms, here,
by no means expresses the meaning of the original. It would be correctly
rendered the uppermost places or couches at feasts. To understand
this it is necessary to remark, that the custom among the Jews was
not to eat sitting, as we do, but reclining on couches. The table
was made by three tables, raised like ours, and placed so as to form
a square, with a clear space in the midst, and one end quite open.
On the sides; of them were placed cushions, capable of containing
three or-more persons, On these the guests reclined, leaning on
their left side with their feet extended from the table, and so lying
that the head of one naturally reclined on the bosom of another.
To recline near to one in this manner denoted intimacy, and was
what was meant by lying in the bosom of another, John 13:23;
Luke 16:22,23. As the feet were extended from the table, and
as they reclined instead of sitting, it was easy to approach the feet
behind, and even unperceived. Thus in Luke 7:37,38 while
Jesus reclined in this manner, a woman that had been a sinner
came to his feet behind him, and washed them with her tears, and
wiped with the hairs of her head. She stood on the outside
of the couches. So our Saviour washed the feet of his disciples as
they reclined on a couch in this manner, John 13:4-12. Whenever we
read in the New Testament of sitting at meals, it always means
reclining in this manner, and never sitting as we do. The chief seat, or
the uppermost one, was the middle couch at the upper end of the
table. This the Pharisees loved, as a post of honour or
distinction. The annexed cut will fully illustrate the custom.

Chief seats in the synagogues. The seats usually occupied by the
elders of the synagogue, near the pulpit. They love a place of
distinction. See Barnes "Matthew 4:23".

Verse 7.Greetings in the markets. Marks of particular respect shown
to them in public places. Markets were places where multitudes of
people were assembled together. They were pleased with particular
attention among the multitude, and desired that all should show them
particular respect.

To be called--Rabbi, Rabbi. This word literally signifies great.
It was a title given to eminent teachers of the law among the Jews; a
title of honour and dignity, denoting their authority and ability to
teach. They were gratified with such titles, and wished it given to
themselves as denoting superiority. Every time it was given to them it
implied their superiority to the persons who used it; and they were
fond, therefore, of hearing it often applied to them. There were three
titles in use among the Jews--Rab, Rabbi, and Rabban--denoting different
degrees of learning and ability, as literary degrees do among us.

Verse 8.Be not ye, etc. Jesus forbade his disciples to seek such
titles of distinction. The reason he gave was, that he was himself their
Master and Teacher. They were on a level; they were to be equal
in authority; they were brethren; and they should neither covet
nor receive a title which implied either an elevation of one above
another, or which appeared to infringe on the absolute right of the
Saviour to be their only Teacher and Master. The command here
is an express command to his disciples not to receive such a title of
distinction. They were not to covet it; they were not to seek it;
they were not to do anything that implied a wish or a willingness
that it should be appended to their names. Everything which
would tend to make a distinction among them, or destroy their
parity; everything which would lead the world to suppose that
there were ranks and grades among them as ministers, they were
to avoid. It is to be observed that the command is, that they
were not to receive the title. "Be not ye called Rabbi." The
Saviour did not forbid them giving the title to others when it was
customary or not regarded as improper, (comp. Acts 26:25;)
but they were not to receive it. It was to be unknown among them.
This title corresponds with the title "Doctor of Divinity," as
applied to ministers of the gospel; and so far as I can see, the spirit
of the Saviour's command is violated by the reception of such a title,
as it would have been by their being called Rabbi. It is a literary
distinction. It does not appropriately pertain to office. It makes a
distinction among ministers. It tends to engender pride, and a
sense of superiority in those who obtain it, and envy and a sense of
inferiority in those who do not; and the whole spirit and tendency
of it is contrary to the "simplicity that is in Christ"

Verse 9.And call no man your father, etc. This does not of course
forbid us to apply the term to our real father. Religion requires all
proper honour to be shown to him, Exodus 20:12; Matthew 15:4; Ephesians 6:1-3.
But the word father also denotes authority, eminence, superiority,
a right to command, and a claim to particular respect. In
this sense it is used here. In this sense it belongs eminently to
God, and it is not right to give it to men. Christian brethren are
equal. God only has supreme authority. He only has a right to
give laws, to declare doctrines to bind the conscience, to punish
disobedience. The Jewish teachers affected that title because they
seem to have supposed that a teacher formed the man, or gave him
real life, and sought therefore to be called father. Christ taught
them that the source of all life and truth was God; and they ought
not to seek or receive a title which properly belongs to him.

Verse 10.Neither--masters. Leaders. Those who go before others;
who claim, therefore, the right to direct and control others. This
was also a title conferred on Jewish teachers.

Neither of these commands forbid us to give proper titles of civil
office to men, or to render them the honour belonging to their
station, Matthew 22:21; Romans 13:7; 1 Peter 2:17. They forbid the disciples of
Jesus to seek or receive mere empty titles, producing distinctions among
themselves, implying authority to control the opinions and conduct of
others, and claiming that others should acknowledge them to be superior
to them.

Verses 11,12. See Barnes "Matthew 20:26". He that shall humblehimself, etc. God will exalt or honour him that is humble, and
that seeks a lowly place among men. That is true religion, and God will
and God will reward it.

Verse 13.Woe unto you. You are guilty, and punishment will come
unto you. tie proceeds to state wherein they were guilty. This
most eloquent, most appalling, and most terrible of all discourses
ever delivered to mortals, was pronounced hi the temple, in the
presence of multitudes. Never was there more faithful dealing,
more terrible reproof, more profound knowledge of the workings of
hypocrisy, or more skillful in detecting the concealments of sin. This
was the last of his public.discourses; and it is a most impressive
summary of all he ever had said, or had to say, of a wicked and
hypocritical generation.

Ye shut up the kingdom of heaven. See Barnes "Matthew 3:2". They shut
it up by their doctrines. By teaching false doctrines respecting the
Messiah; by binding the people to an observance of their traditions; by
opposing Jesus, and attempting to convince the people that he was an
impostor, they prevented many from becoming his followers. Many were
ready to embrace Jesus as the Messiah, and were about entering into the
kingdom of heaven--i.e. the church--but they prevented it. Luke says
Luke 11:52 they had taken away the key of knowledge, and thus
prevented their entering in. That is, they had taken away the right
interpretation of the ancient prophecies respecting the Messiah, and
thus had done all they could to prevent the people from receiving Jesus
as the Redeemer.

Verse 14.Devour widows' houses. The word houses is here used to
denote property or possessions of any kind. You take away, or get
possession of, by improper arts and pretences. This was done in two
ways:

(1.) They pretended to a very exact knowledge of the law, and to the
poor a perfect observance of it. They pretended to extraordinary justice
to the poor, friendship for the distressed, and willingness to aid those
who were in embarrassed circumstances. They thus induced widows
and poor people to commit the management of their property to them, as
guardians and executors, and then took advantage of them, and defrauded
them.

(2.) By their long prayers they put on the appearance of great sanctity,
and induced many weak women to give them much, under pretence of devoting
it to religious purposes.

Long prayer. Their prayers are said to have been often three
hours in length. One rule among them, says Lightfoot, was to
meditate an hour, then pray an hour, and then meditate another
hour--all of which was included in their long prayers or devotions.

Damnation. Condemnation. The word here probably refers to future
punishment. It does not always, however. It means, frequently, no more
than condemnation, or the Divine disapprobation of a certain course
of conduct, as in 1 Corinthians 11:29: "He that eateth and drinketh unworthily,
eateth and drinketh damnation to himself." That is, he that eateth and
drinketh in an unworthy manner--disorderly, not with reverence--is
guilty, and his conduct will be disapproved or condemned by God:
referring solely to the impropriety of the manner of partaking of the
Lord's Supper, and not at all to the worthiness or unworthiness of the
person. See Barnes "1 Corinthians 11:29". Comp. Romans 14:23.

For a pretence. For appearance or show; in order that they might the
better defraud poor people. They would not be condemned for making long
prayers, but because they did it with an evil design. Public prayers
should, however, be short, and always to the point. A man praying in a
Sunday-school should pray for the school, and usually not for everything
else.

Verse 15.Ye compass sea and land. Ye take every means--spare no
pains to gain proselytes.

Proselyte. One that comes over from a foreign nation, religion, or
sect, to us; a convert. Among the Jews there were two kinds of proselytes:

(1.) Proselytes of righteousness, or those who wholly and fully
embraced the Jewish religion, were baptized, circumcised, and who
conformed to all the rites of the Mosaic institutions.

(2.) Proselytes of the gate, or those who approved of the Jewish
religion, renounced the pagan superstitions, and conformed to some of
the rites of the Jews, but were not circumcised or baptized.

Twofold more the child of hell. That is, twice as bad. To be a child
of hell was a Hebrew phrase, signifying to be deserving of hell, to be
awfully wicked. The Jewish writers themselves say that the proselytes
were "scabs of Israel," and "hindered the coming of the Messiah" by their
great wickedness. The Pharisees gained them either to swell their
numbers, or to make gain by extorting their money under various
pretences; and when they had accomplished that, they took no pains
to instruct them, or to restrain them. They had renounced their
superstitions, which had before somewhat restrained them. The
Pharisees had given them no religion in its place to restrain them,
and they were consequently left to the full indulgence of their vices.

The gold of the temple. Either the golden vessels in the temple,
the candlestick, etc., or the gold with which the doors and other parts
of the temple were covered; or the gold in the treasury. This, it seems,
they considered far more sacred than any other part of the temple, but
it is not known why.

He is a debtor. He is bound to keep his oath. He is guilty if he
violates it.

Verse 17.The temple that sanctifieth the gold. To sanctify is to
make holy. The gold had no holiness but what it derived from the temple.
If in any other place, it would be no more holy than any other gold.
It was foolish, then, to suppose that that was more holy than the
temple from which it received all the sanctity which it possessed.

Verse 18.The altar. The altar of burnt-offerings, in the court of
the priests. See Barnes "Matthew 21:12". It was made of brass, about
thirty feet in length and breadth, and fifteen feet in height,
2 Chronicles 4:1. On this altar were offered all the beasts and bloody
oblations of the temple.

The gift that is upon it. The gift or offering made to God,
so called because it was devoted or given to him. The gift upon this
altar was always beasts and birds.

{1} "is guilty" or, "debtor", or "bound"

Verse 19.The altar that sanctifieth the gift. The altar, dedicated
to God, gave all the value or holiness to the offering, and must
therefore be the greatest, or of the most importance. If, therefore,
either bound to the fulfillment of an oath, it must be the altar.

Verse 21.Him that dwelleth therein. That is, God. The temple was
his house, his dwelling. In the first, or Solomon's temple, he dwelt
between the cherubims, in the most holy place. He manifested
himself there by a visible symbol, in the form of a cloud resting on
the mercy-seat, 1 Kings 8:10,13; Psalms 80:1.

Verse 22.The throne of God. Heaven is his throne, Matthew 5:34.
It is so called as being the place where he sits in glory. Jesus says,
here, that all who swear at all, do in fact swear by God, or the oath is
good for nothing. To swear by an altar, a gift, or a temple, is of no
force, unless it be meant to appeal to God himself. The essential thing
in an oath is calling God to witness our sincerity. If a real oath is
taken, therefore, God is appealed to. If not, it is foolish and wicked
to swear by anything else.

Verse 23.Ye pay tithe. A tenth part. The law required the Jews to
devote a tenth part of all their property to the support of the Levites,
Numbers 18:20-24. Another tenth part they paid for the service
of the sanctuary, commonly in cattle or grain; but where they lived
far from the place of worship, they changed it to money; Deuteronomy 14:22-24
Besides these, there was to be every third year a tenth part given to
the poor, to be eaten at their own dwellings, Deuteronomy 14:28,29.
So that nearly one-third of the property of the Jews was devoted
to religious services by law. This was beside the voluntary offerings
which they made. How much more mild and gentle are the laws of
Christianity under which we live!

Mint. A garden herb, in the original so called from its agreeable
flavour. It was used to sprinkle the floors of their houses and
synagogues, to produce a pleasant fragrance.

Anise. Known commonly among us as dill. It has a fine aromatic
smell, and is used by confectioners and perfumers.

Cummin. A plant of the same genus, like fennel, and used for
similar purposes. These were all herbs of little value. The law of Moses
said that they should pay tithes of the fruits of the earth,
Deuteronomy 14:22. It said nothing, however, about herbs. It was a question
whether these should be tithed. The Pharisees maintained, in their
extraordinary strictness, that they ought. Our Saviour says that they
were precise in doing small matters, which the law had not expressly
commanded, while they omitted the greater things which it had enjoined.

Judgment. Justice to others, as magistrates, neighbours, citizens.
Giving to all their just dues.

Mercy. Compassion and kindness to the poor and miserable.

Faith. Piety towards God; confidence in him. Faith in God
here means that we are to give to him what is his due; as mercy
and justice mean to do to MEN, in all circumstances, what is right
toward them.

These ought ye to have done. Attention to even the smallest points
of the law of God is proper, but it should not interfere with the higher
and more important parts of that law.

Verse 24.Which strain at a gnat, etc. This is a proverb. There is,
however, a mistranslation or misprint here, which makes the verse
unmeaning. To strain AT a gnat conveys no sense. It should have
been, to strain OUT a gnat; and so it is printed in some of the earlier
versions; and so it was undoubtedly rendered by the translators.
The common reading is a misprint, and should be corrected. The
Greek means, to strain out by a cloth or sieve.

A gnat. The gnat has its origin in the water, not in great rivers,
but in pools and marshes. In the stagnant waters they appear in the form
of small grubs, or larvae. These larvae retain their form about
three weeks, after which they turn to chrysalids; and after three or
four days they pass to the form of gnats. They are then distinguished by
their well-known sharp sting. It is probable that the Saviour here refers
to the insect as it exists in its grub or larva form, before it
appears in the form of a gnat. Water is then its element, and those who
were nice in their drink would take pains to strain it out. Hence
the proverb. See Calmet's Dict., Art. Gnat. It is here used to
denote a very small matter, as a camel is to denote a large object.
"You, Jews, take great pains to avoid offence in very small matters,
superstitiously observing the smallest points of the law, like a man
carefully straining out the animalculae from his wine; while you
are at no pains to avoid great sins--hypocrisy, deceit, oppression,
and lust--like a man who should swallow a camel." The Arabians
have a similar proverb: "He eats an elephant, and is suffocated
with a gnat." He is troubled with little things, but pays no attention
to great matters.

Verse 25.The cup and the platter. The drinking cup, and the dish
containing food. The Pharisees were diligent in observing all the
washings and oblations required by their traditions.

Full of extortion and excess. The outside appeared well. The inside
was filled with the fruit of extortion, oppression, and wickedness. The
meaning is, that though they took much pains to appear well, yet
they obtained a living by extortion and crime. Their cups, neat as
they appeared outward, were filled not with the fruits of honest
industry, but were extorted from the poor by wicked arts. Instead
of excess, many manuscripts and editions of the Greek Testament
read wickedness.

Verse 26.Cleanse first, etc. Let them be filled with the fruits of
honest industry, and then the outside and the inside will be really
clean. By this allusion to the cup and platter, he taught them that it
was necessary to cleanse the heart first, that the external conduct
might be really pure and holy.

Verse 27.Like unto whited sepulchres. For the construction of
sepulchres, See Barnes "Matthew 8:28". Those tombs were annually white-
washed, to prevent the people from accidentally coming in contact
with them as they went up to Jerusalem, The law considered those
persons unclean who had touched anything belonging to the dead,
Numbers 19:16. Sepulchres were therefore often whitewashed, that
they might be distinctly seen. Thus "whited," they appeared
beautiful; but within they contained the bones and corrupting
bodies of the dead. So the Pharisees. Their outward conduct
appeared well; but their hearts were full of hypocrisy, envy, pride,
lust, and malice--fitly represented by the corruption within a
whited tomb.

Verse 29.Ye build the tombs of the prophets. That is, ye build
sepulchres or tombs over the prophets that have been slain. This they did
professedly from veneration, and respect for their character. This
is often done in the East at the present day, and indeed elsewhere.
Among the Mohammedans it is a common way of showing respect for
any distinguished man to build a tomb for him. By doing this they
profess respect for his character, and veneration for his memory. So
the Pharisees, by building tombs in this manner, professedly approved of
the character and conduct of the prophets, and disapproved of the conduct
of their fathers in killing them.

And garnish, etc. That is, adorn or ornament. This was done by
rebuilding them with more taste, decorating them, and keeping them neat
and clean. The original word means, also, to show any proper
honour to the memory of the dead; as by speaking well of them,
praying near them, or rearing synagogues near to them, in honour
of their memory.

Verse 30.And say, etc. This they professed to say by rebuilding
their tombs. They also, probably, publicly expressed their
disapprobation of the conduct of their fathers. All this, in building
and ornamenting tombs, was a profession of extraordinary piety. Our Lord
showed them it was a mere pretence.

Verse 31.Ye be witnesses unto yourselves. The emphasis, here, lies
in the words "unto yourselves." It was an appeal to their conscience.
It was not by their building the tombs that they were witnesses that
they were the children of those who slew the prophets; but in spite
of all this pretence to piety--under cloak of all this profession--they
knew in their consciences, and were witnesses to themselves, that it
was mere hypocrisy, and that they really approved the conduct of
those who slew the prophets.

Children of them, etc. Resembling them; approving their conduct;
inheriting their feelings. They not only showed that they were descended
from them, but that they possessed their spirit, and in similar
circumstances would have done as they did.

Verse 32.Fill ye up then, etc. This is a prediction of what they
were about to do. He would have them to act out their true spirit, and
show what they were, and evince to all that they had the spirit of
their fathers. This was done by putting him to death, and persecuting
the apostles.

The measure. The full amount, so as to make it complete. By your
slaying me, fill up what is lacking of the iniquity of your fathers till
the measure is full, the national iniquity is complete, as much has been
committed as God can possibly bear, and then shall come upon you all
this blood, and you shall be destroyed, Matthew 23:34,35.

Verse 33.Ye serpents. This name is given to them on account of
their pretending to be pious, and very much devoted to God, but being
secretly evil. At the heart, with all their pretensions, they were
filled with evil designs, as the serpent was, Genesis 3:1-5.

Damnation of hell. This refers, beyond all question, to future
punishment. So great was their wickedness and hypocrisy, that if they
persevered in this course, it was impossible to escape the damnation
that should come on the guilty. This is the sternest language that
Jesus ever used to wicked men. But it by no means authorizes ministers
to use such language to sinners now. Christ knew that this was true of
them. He had an authority which none now have. It is not the province
of ministers to denounce judgment, or to use severe names; least of all
to do it on pretence of imitating Christ. He knew the hearts of men; we
know them not. He had authority to declare certainly that those whom he
addressed would be lost; we have no such authority. He addressed
persons; we address characters.

Verse 34.I send unto you prophets, etc. He doubtless refers here
to the apostles, and other teachers of religion. Prophets, wise men, and
scribes, were the names by which the teachers of religion were
known among the Jews; and he, therefore, used the same terms
when speaking of the messengers which he would send. I send has
the force of the future, I will send.

Crucify. Punish with death on the cross. There are no cases of
this mentioned; but few historical records of this age have come
down to us. The Jews had not the power of crucifying, but they
gave them into the hands of the Romans to do it.

Verse 35.That upon you may come, etc. That is, the nation is guilty
Your fathers were guilty. You have shown yourselves to be like them.
You are about, by slaying the Messiah and his messengers, to fill up
the iniquity of the land. The patience of God is exhausted; and the
nation is about to be visited with signal vengeance. These national
crimes deserve national judgments; and the proper judgments for all
these crimes are about to come upon you in the destruction of your
temple and city.

All the righteous blood. That is, all the judgments due for shedding
that blood. God did not hold them guilty for what their fathers did; but
temporal judgments descend on children in consequence of the wickedness
of parents--as in the case of drunken and profligate parents. A drunken
father wastes the property that his children might have possessed. A
gambler reduces his children to poverty and want. An imprudent and
foolish parent is the occasion of leading his sons into places of
poverty, ignorance, and crime, materially affecting their character and
destiny. See Barnes "Romans 5:12", also Romans 5:13-19. So of the Jews.
The appropriate effects of their fathers' crimes were coming on the
nation, and they would suffer.

Upon the earth. Upon the land of Judea. The word is often used
with this limitation. See Matthew 4:8.

Righteous Abel. Slain by Cain, his brother, Genesis 4:8,9.
Zacharias son of Barschias. It is not certainly known who this was.
Some have thought it was the Zechariah whose death is recorded in
2 Chronicles 24:20,21. He is there called the son of Jehoiada; but it is
known that it was common among the Jews to have two names, as Matthew is
called Levi; Lebbeus, Thaddeus; and Simon, Cephas. Others have thought
he referred to Zechariah the prophet, who might have been massacred by
the Jews, though no account of his death is recorded. It might have been
known by tradition.

Whom ye slew. Whom you, Jews, slew. Whom your nation killed.

Between the temple and the altar. Between the temple, properly so
called, the sanctuary, and the altar of burnt-offering in the court of
the priests. See the plan of the temple, Matthew 21:12.

Verse 39.Ye shall not see me, etc. The day of your mercy is gone
by. I have offered you protection and salvation, and you have rejected
it. You are about to crucify me, and your temple to be destroyed;
and you, as a nation, be given up to long and dreadful suffering.
You will not see me as a merciful Saviour, offering you redemption
any more, till you have borne these heavy judgments. They must
come upon you, and be borne, until you would be glad to hail a
deliverer, and say, Blessed is he that cometh in the name of the Lord.
Blessed be he that comes as the Messiah, to bring deliverance. This
has not been yet accomplished; but the days will come when the
Jews, long cast out and rejected, will hail Jesus as the Messiah, and
receive him whom their fathers slew, as the merciful Saviour,
Romans 11:25-32.

(1.) Proper respect should always be shown to teachers and rulers,
Matthew 23:3.

(2.) We are not to copy the example of wicked men, Matthew 23:3. We
are to frame our conduct by the law of God, and not by the example
of men.

(3.) Men are often very rigid in exacting of others what they fail
altogether of performing themselves, Matthew 23:4.

(4.) We are to obey God rather than man; not to seek human
honours, Matthew 23:8, nor to give flattering titles to others, nor
to allow others to give them to us, Matthew 28:9. Our highest honour is
in humility; and he is most exalted who is most lowly, Matthew 23:11,12.

(5.) In the descriptions of the Scribes and Pharisees in this chapter,
we have a full-length portrait of the hypocrite.

1st. They shut up the kingdom of heaven against others, Matthew 23:13.
They made great pretensions to knowledge, but they neither entered
in themselves nor suffered others.

2nd. They committed the grossest iniquity under a cloak of religion,
Matthew 23:14. They cheated widows out of their property, and made
long prayers to hide their villany.

3rd. They showed great zeal in making proselytes; yet did it only for
gain, and made them more wicked, Matthew 23:15.

4th. They taught false doctrine--artful contrivances to destroy the
force of oaths, and shut out the Creator from their view,
Matthew 23:16-22.

5th. They were superstitious, Matthew 23:23. Small matters they were
exact in; matters of real importance they cared little about.

6th. They were openly hypocritical. They took great pains to
appear well, while they themselves knew that it was all deceit
and falsehood, Matthew 23:25-28.

7th. They professed great veneration for the memory of the pious dead,
while at the same time they were conscious that they really approved
the conduct of those who killed them, Matthew 23:29-31.
Never, perhaps, was there a combination of more wicked feelings and
hypocritical actions, than among them; and never was there more
profound knowledge of the human heart, and more faithfulness, than
in him who tore off the mask, and showed them what they were.

(6.) It is amazing with what power and authority our blessed
Lord reproves this wicked people. It is wonderful that they ever
waited for a mock trial, and did not kill him at once. But his time
was not come; and they were restrained, and not suffered to act out
the fury of their mad passions.

(7.) Jesus pities dying sinners, Matthew 23:37. He seeks their salvation.
He pleads with them to be saved. He would gather them to him,
if they would come. The most hardened, even like the sinners of
Jerusalem, he would save if they would come to him. But they
not; they turn from him, and tread the road to death.

(8.) The reason why the wicked are not saved is in their obstinacy. They
choose not to be saved, and they die. If they will not come to Christ,
it is right that they should die. If they do not come, they must die.

(9.) The sinner shall be destroyed, Matthew 23:38. The day will come
when the mercy of God will be clean gone for ever, and the forbearance
of God exhausted; and then the sinner must perish. When once God has
given him over, he must die. No man, no parent, minister, or friend, no
angel or archangel, can then save. Salvation is lost, for ever lost. Oh,
how amazing is the folly of the wicked, that they weary out the
forbearance of God, and perish in their sins!